Thera 20.9: Anuruddha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(256):Anuruddha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter XVI. Twenty Verses =256. Anuruddha= Reborn in this Buddha-age at Kapilavatthu, in the house of Amitodana the Sākiyan, he was named Anuruddha.1 Thus his elder brother was Mahānānama the Sākiyan, the son of the Lord(Buddha)'s paternal uncle. And he was reared most delicately and luxuriously, in a different house for each of the seasons, 326 and was surrounded with dancers and actors, enjoying a divinely good fortune. And when he was summoned with the Sākiyan rajas to form a guard for the Lord(Buddha), he went to him in the Mango Wood at Anupiyā, took monk’s orders, and within the period of the rains, acquired celestial vision. Again, receiving an exercise under the tuition of the General of the Path(Dhamma), he went into the East Bamboo Wood, and studying, mastered seven of the thoughts of a great man, but could not learn the eighth. The Lord(Buddha), discerning this, taught it to him, teaching him the great course of the lineage of the Ariyans.2 Remembering this lesson, Anuruddha developed insight and realized arahantship(enlightenment), accompanied by supernormal and analytic powers.3 Him the Lord(Buddha) ranked foremost among those who had attained the celestial eye.4 And he, living in the bliss of emancipation(nirvana), reviewed one day his achievement. And thrilled with joy, he breathed forth this saying(gatha): ---- 892 Pahāya mātāpitaro bhaginī ñātibhātaro,|| Pañcakāmaguṇe hitvā anuruddho'va jhāyatu.|| || 893 Sameto naccagītehi sammatāḷappabodhano,|| Na tena suddhimajjhagaɱ Mārassa visaye rato.|| || 894 Etaɱ ca samatikkamma rato buddhassa sāsane,|| Sabboghaɱ samatikkamma anuruddho'va jhāyati.|| || 895 Rūpā saddā rasā gandhā pheṭṭhabbā ca manoramā'|| Ete ca samatikkamma anuruddho'va jhāyati.|| || 896 Piṇḍapātā paṭikkanto eko adutiyo muni,|| Esati paɱsukūlāni anuruddho anāsavo.|| || 897 Vicinī aggahī dhovī rajayī dhārayī muni,|| Paɱsukūlāni matimā anuruddho anāsavo.|| || 898 Mahiccho ca asantuṭṭho saɱsaṭṭho yo ca uddhato,|| Tassa dhammā ime honti pāpakā saŋkilesikā.|| || 899 Sato ca hoti appiccho santuṭṭho avighātavā,|| Pavivekarato vitto niccamāraddhavīriyo.|| || 900 Tassa dhamma ime honti kusalā bodhipakkhikā,|| Anāsavo ca so hoti iti vuttaɱ mahesinā.|| || 901 Mama saŋkappamaññāya satthā loke anuttaro,|| Manomayena kāyena iddhiyā upasaŋkami.|| || 902 Yadā me ahu saŋkappo tato uttari desayi,|| Nippapañcarato buddho nippapañcamadesayi.|| || 903 Tasmāhaɱ dhammamaññāya vihāsiɱ sāsane rato,|| Tisso vijjā anuppattā kataɱ buddhassa sāsanaɱ.|| || 904 Pañcapaññāsavassāni yato nesajjiko ahaɱ,|| Pañcavīsativassāni yato middhaɱ samūhataɱ.|| || 905 Nāhu assāsapassāsā ṭhitavittassa tādino,|| Anejo santimārabbha cakkhumā parinibbuto.|| || 906 Asallīnena cittena vedanaɱ ajjhavāsayī,|| Pajjotasseva nibbānaɱ vimokkho cetaso ahu.|| || 907 Ete pacchimikā dāni munino phassapañcamā,|| Nāññe dhammā bhavissanti samubaddhe parinibbute.|| || ---- 892 Forsaking mother, father, all his kin, Sister and brother, quitting joys of sense, Sits Anuruddha rapt in reverie(trance/samadhi). 893 By dance and song attended, by the sound Of cymbals in the morning was awakened: - not so Were pure religion(Dhamma) to be reached, too glad Was I in Māra's(deathlord/devil) place to be. 894 And now that all those things are left behind, Glad with full heart to keep the Buddha's Rule, Yes, passing over all the mighty Flood, Sits Anuruddha rapt in reverie(trance/samadhi). 895 327 Sights, sounds and tastes, odours and things to touch, That pleasure and charm,5 leaving all these behind, Sits Anuruddha rapt in reverie(trance/samadhi). 896 From quest of alms he comes back alone, An unencumbered6 silent sage; from heap Of rubbish to renew what garb he has Did Anuruddha seek, sane and immune. 897 He seeks, takes, washes, dyes, wears The shabby gear,7 this sage deliberate: - For such is Anuruddha, sane, immune. 898 He who is big with wants and discontent, Is puffed up8 and cleavs to his kind, Displays qualities corrupt and vile. 899 And is he mindful, having few desires, Contentedly serene and never upset, Delighting in seclusion, blithe of heart, 900 Sure strenuous: - his qualities are good And such as to enlightenment belong, And he, sane and immune, - saith the Great Seer. 901 He knew my heart's intent, the Lord(Buddha), he Whose peer the world has not, he came to me By mystic power with body created by mind.9 902 328 To me, when further truths I wished to learn, The Awakened One, the Buddha last truth revealed; He who in freedom from obsessions10 joyed That freedom from obsessions taught to me. 903 And I who heard the blessed Path(Dhamma) abode Glad only and always to keep his Rule; The Threefold Wisdom have I made my own, And all the Buddha's ordinance is done.11 904 Never have I rested well on bed for five and fifty years,12 it is five and twenty years since sloth was overcome. 905 No heaving breath left as He lay; The mind in Jhana's firm stay, With thought from every craving free, Fixed on the Peace incessantly: So passed the Man Who Saw away. 906 With mind unshaken, as they came, He suffered pangs of death in peace; Stole over His heart the last release: Nibbāna of the unfed flame.13 907 The last things these that now we see of Him, - Touch and the other senses of the Sage - No other conscious states14 shall come to be, When one that's wholly Awakened One did pass away. ---- Now, a spirit,15 who in a former birth had been his attendant, seeing the Thera old and feeble, came, out of 329 her former love for him, and asked him to aspire to take rebirth among the gods. But he made answer: ---- 908 Natthi dāni punāvāso devakāyamhi1 jālini,|| Vikkhīṇo jātisaɱsāro natthi dāni punabbhavo.|| || ---- 908 Staying amid the company of gods Never again, seducer,16 comes for me. Destroyed is all renewal of rebirth. Now is there no more coming back to be. ---- Then the other bhikkhus(monks), not seeing the deity, were wondering to whom the Thera was speaking. To show his mystic power to them he said this verse: ---- 909 Yassa muhuttena sahassadhā loko saɱvidito sabrahmakappo,|| Vasī iddhiguṇe cutūpapāte kāle passati devatā sa bhikkhu. || || ---- 909 He who even in a moment by a thousand ways can take Purview of all the world, he is for Brahma(ArchAngel)'s heaven fit.17 But here's a Monk versed in power of magic who did see What time men and gods, you goddess, die and come to be. ---- He now unfolds his former Karma: - ---- 910 Annabhāro pure āsiɱ daḷiddo ghāsahārako,|| Samaṇaɱ paṭipādesiɱ upariṭṭhaɱ yasassinaɱ.|| || 911 Somhi sakyakule jāto anuruddho' ti maɱ vidū,|| Upeto naccagītehi sammatāḷappabodhano.|| || 912 Athaddasāsiɱ sambuddhaɱ satthāraɱ akutobhayaɱ,|| Tasmiɱ cittaɱ pasādetvā pabbajiɱ anagāriyaɱ.|| || 913 Pubbenivāsaɱ jānāmi yattha me vusitaɱ pure,|| Tāvatiɱsesu devesu aṭṭhāsiɱ satajātiyā.|| || 914 Sattakkhattuɱ manussindo ahaɱ rajjamakārayiɱ,|| Cāturanto vijitāvī jambusaṇḍassa issaro,|| Adaṇḍena asatthena dhammena anusāsayiɱ.|| || 915 Ito satta tato satta saɱsārāni catuddasa,|| Nivāsamabhijānissaɱ devaloke ṭhito tadā.|| || 916 Pañcaŋgike samādhimhi sante ekodibhāvite,|| Paṭippassaddhiladdhamhi dibbacakkhu visujjha me.|| || 917 Cutūpapātaɱ jānāvi sattānaɱ āgatiɱ gatiɱ,|| Itthabhāvaññathābhāvaɱ jhāne pañcaŋgike ṭhito.|| || 918 Pariciṇṇo mayā satthā kataɱ buddhassa sāsanaɱ,|| Ohito garuko bharo bhavanetti samūhatā.|| || 919 Vajjīnaɱ vephavagāme ahaɱ jīvitasaŋkhayā,|| Heṭṭhato vephagumbasmiɱ nibbāyissaɱ anāsavo' ti.|| || ---- 910 Lo! I was Annabhara long ago,18 A poor man working for my daily bread, Then I to Upariṭṭha, the recluse Of holy fame, made humble offering. 911 330 Then was I born within the Sakiyan clan, As Anuruddha known; by dance and song Attended, and by clang of cymbals was awakened.19 912 But I saw the Buddha, the Awakened One, The Lord(Buddha), for whom from no where comes fear. In him my heart believed and was at rest, And from the home I sought the homeless life. 913 I know my former lives, and where and how I lived in years gone by; among the gods Thirty and Three I stood of Sakka's(king of god’s) rank. 914 Seven times a king of men I held my sway, Lord of the earth from end to end foursquare, A conqueror, of Jambudīpa chief,20 Using no force or arms I ruled by right.21 915 From there seven, and other seven spans of life, Even fourteen former births I recognize, Even then when in the world of gods reborn. 916 In fivefold concentrated ecstasy,22 My heart goes up in peace and unity. Serene composure have I made my own; My vision as a god's is clarified. 917 I know the destinies of other lives: - From where beings come and where they do go; Life here below, or other-where of life - Firm and rapt, in fivefold Jhāna sunk. 918 The Lord(Buddha) has my loyalty and love,23 And all the Buddha's ordinance is done. 331 Low have I laid the heavy load I was having, Cause for rebirth is found in me no more. 919 In Veluva,24 in Vajjian land it will be That life shall reach its final term for me; And I Under bamboo-thicket's shade that day, Sane and immune, shall wholly pass away. ---- 1 Both text and legend give one of his names in a previous birth, in Kassapa Buddha's time (verse 910). The Br. manuscript misspells the father's name (correctly given in the Anguttara Nikāya Commentary) as Amittodhana. See further, Vinaya Texts, iii. 224 ff. On the dancers, etc. (nāṭakā), see iremain., iii. 225, n. 1. 2 The eight thoughts (Ang. Nik., iv. 228 ff. where the dialogue is given) are that the Dhamma is for one who - (1) has few wants; (2) is contented, serene, (8) much alone, (4) strenuous, (5) introspectively mindful, (6) concentrated, and (7) wise; (8) delights in freedom from obsessions. The course of the lineage of the Ariyans (ariyavaŋsapaṭipadā) in Ang. Nik., ii. 26, is simply contentment with three of the bhikkhu's 'four conditions,' or necessaries - clothing, food, and shelter-and with exercise or study, and selective or pruning culture (bhavanā, pahāna)). 3 A unique variation: abhiññāpaṭiiambhidāparivāraɱ arahanttaɱ. 4 Ang. Nik., i. 23. Cf. above, p. 32, n. 2; Dialogues, i. 91. 5 Cf. verse 455. 6 Lit., unseconded, unmated (cf. v. 54, 541). The Commentary paraphrases this by nittanho, without craving. Cf. Bud. Psy., p. 278; Sutta Nipiita, v. 740; and Saɱy. Nik., i. 25, where faith is the 'mate.' As Anuruddha, in the Majjhima Nikāya, is the type of an affectionate, loyal comrade bhikkhu(monk) (Suttaa 82, 128), he could not well be typical of the monachist, like Ekavihariya (CCXXXIV.). See also verse 155. 7 The first Dhutanga. Cf. CCLIV, verse 844. 8 Uddhato, often, as here, made synonymous with want of balance, as in our 'swelled head.' 9 Verses 901-903 are in Ang. Nik., iv. 235, ending the lesson referred to. 'As if made of mind ... let this body be as this mind: thus by process of will-fixing iddhi' (Commentary). Cf. Compendium, p. 61, adhiṭṭhāniddhi. The Anguttara Cy. (i. 23), quotes verses 901-903. 10 Papañca, a word here interpreted as simply 'the (ten) kilesas(sorrow’s roots), lust,' etc. Cf. p. 343, n. 4, and Bud.Psy., p. 327 f. 11 Cf. verse 561 and Sisters, verses 187, 194, 202. 12 Cf. verse 856. 13 Verses elsewhere ascribed to Anuruddha at the Buddha's passing away (Dialogues, ii. 176; Avadana, 100). On the two versions (in Dialogues, line 4, is: ... yaŋ kālam akarī munī, 'the seer died'), cf. Oldenberg's discussion, 'Studien zur Geschichte des buddhistischen Kanon,' Nachrichṭen der Wissenschaften zu Göttingen, 1912. p. 168 f. 14 Dhammā. 15 Devatā. 16 Addressed, according to the Commentary, to the goddess. In Saɱy. Nik., i. 200, where the goddess's verses are given, Jālinī (seducer, entrapper) is said to be her name. Cf., however, below, ver. (1181). 17 The Commentary reads sa Brahmakappo as saha-Brṅ, as in the frequent term sa-Brahmako, etc. But this seems more strained than the interpretation above, in which, with a more literal rendering, I follow Dr. Neumann. The Commentary does not explain devatā in the vocative, but else wise the verse does not parse correctly. Sa bhikkhu(monk) ''I take as eso bhikkhu. See verse 1181, n. 1. 18 This episode is the latest recorded in the prose legend of his lives before 'our Buddha's' time. The name Annabhāra, 'food-bearer,' (''cf. Ang. iii. 122) is doubtless framed to suit the legend or vice versa. Annabhāra works for a Councillor Sumana of Benares, who, on hearing of how the former abstained from a meal to feed a Silent Buddha, rewarded him and set him up in trade. 19 Pabodhano. 20 See verse 822. 21 Seven among gods, seven among men (Commentary). The so-called 'celestial eye,' or sight is dealt with in verses 916, 917. 22 Samādhi - i.e., of Fourth Jhāna - based on his power of abhiññā (Commentary). The 'fivefold' quality, according to the Commentary, is not the Four Stages, with the First divided (see Bud. Psy., p. 52), but a somewhat similar list of suffusion of - (1) zest; (2) pleasure; (8) ceto, ? will or intellect; (4) light; (5) a representative image. The fivefold Jhāna (917) is not so characterized. I have not as yet met with this classification elsewhere. 23 = verse 891, etc. 24 According to the Commentary this was Hatthigāma, near Vesālī. ---- MORE FROM BUDSAS.ORG ' ' ANURUDDHA Anuruddha was one of Prince Siddhattha’s cousins. His father, who was named Amitodana, was a younger brother of King Suddhodana. Amitodana had two consorts. Anuruddha, his brother, Mahanama and his sister, Rohini, were born from one consort. Ananda, who later became the Buddha’s personal attendant, was the son of the other consort. As such Ananda was Anuruddha’s step-brother. Anuruddha was brought up in immense luxury. His mother, who adored him, ensured that all his wishes were fulfilled. The following story illustrates the luxury he enjoyed. One day Anuruddha, who was playing marbles with his friends, decided to bet on his winning the game. He promised fresh cakes to whoever could beat him at marbles. Luck was against him. Again and again he lost to his friends. Each time he sent a message home to his mother asking for cakes, which she lovingly provided. Finally the message came back that there was no cake. Anuruddha, who had always had everything he wanted, thought that this was a new type of cake and sent a message back asking his mother to send the no-cake to pay off his debt. When Sakyan princes began giving up their royal lineage to follow the Buddha, Mahanama, the older of King Amitodana’s sons, felt that either Anuruddha or he should follow in the footsteps of their Great Cousin. He called his younger brother and asked him if he would like to be ordained under the Buddha. Anuruddha, however, was too attached to sense pleasure. He was well-known for his love of dance, music and luxuries. Anuruddha felt that the homeless life would be too harsh for someone brought up in the lap of luxury. Mahanama, however, convinced his brother by describing the trials he would face when conducting the duties and responsibilities he had as a nobleman. When Anuruddha realized that he would have many responsibilities to fulfill if he were to take the place of his older brother and endless rounds of rebirth in samsara where he would toil embroiled in suffering, he decided to renounce his life of luxury. He went to his mother and asked her permission to be ordained under the Sakyan Sage. His mother, who wanted to keep both her sons with her, refused. Thinking that his friend who was heir to the throne would never give up his royal heritage, she informed Anuruddha that he could go if his friend Bhaddiya went with him. Anuruddha spoke to his friend to convince him to join the order. Bhaddiya refused, as the glory of being a future king was more appealing to him. Anuruddha did not give up. Little by little he broke down the defences of his friend. First Bhaddiya agreed to join the Holy Order in seven years. On further insistence and pleading, Bhaddiya reduced the time until finally he agreed to leave in seven days as it would take that long for him to settle his affairs and hand over the succession of the position of viceroy to his successor. On hearing of their decision Anuruddha’s step-brother, Ananda, their cousin, Devadatta, and two other Sakyan princes, Kimbila and Bhagu, decided to join them. The princes, together with the court barber, Upali, left the palace under the pretence of going to the pleasure gardens. After travelling for some distance the princes handed their royal jewels and rich clothes to Upali and donned the simple robes of ascetics. They then instructed Upali to return to the palace with the message that the Sakyan princes had left to join the order of the Noble Ones under the great Sakyan Sage, the Buddha. Upali, however, was afraid that the Sakyans, who were a very fierce warrior race, would not believe him. He felt that he would be killed, as the Sakyans would think that he, Upali, had robbed and killed the young princes. He asked permission to go with them to be ordained under the Buddha. The princes agreed. Together, they proceeded to where the Buddha was residing and asked to be ordained. The Sakyan princes, who were well-known for their pride and arrogance, asked the Buddha to ordain Upali, the barber who had attended them for a long time, first, so that he would then be senior to them. As such they would have to pay obeisance and respect to Upali, which would help to subdue their Sakyan pride. The Buddha complied to their request. Before long Anuruddha developed the divine eye – the ability to see beyond the range of the physical eye. He could survey one thousand world systems (the Buddha could see, and spoke of ten thousand world systems). These world systems could be compared to modern-day galaxies. The Buddha said that each world system contained 31 planes of existence in which there were 31 different life forms, and of such world systems He viewed ten thousand. Anuruddha, however, developed his divine eye only to the extent where he could view one thousand world systems. He also had the ability to see into the past births of others and to see their place of rebirth after death. The development of the divine eye is mundane in character. It can be developed without reaching any of the four stages of spiritual development – Sotapanna, Sakadagami, Anagami or Arahanthship. In fact, Anuruddha achieved it prior to obtaining the first stage of sainthood. As such it can be achieved by an unliberated worldling. The divine eye can be developed by one who has reached the fourth stage of mental absorption (Jhana) and takes this meditation further as described in The Path of Purification (Visudhimagga). Anuruddha often taught this skill to his students. His verses in Theragatha relate his experience. Despite this achievement Anuruddha had difficulties in reaching Arahanthship. His spiritual development, however, helped him to live in harmony with two other monks, Kimbila and Nandiya. These three lived alone in concentration in the Eastern Bamboo Park and met every fifth night to discuss the Dhamma. The harmony that existed between these monks became legendary. The Buddha once asked Anuruddha how he lived in peace and harmony with his two companions. Anuruddha replied, "In deed, words and thoughts I maintain loving kindness towards these venerable ones in public and in private thinking. Why should I not set aside what I want to do and do only what they want to do? We are different in body, Venerable Sir, but one in mind". The Buddha praised their harmony and held them as an example to other monks to strengthen the unity of the Sangha. The Buddha then questioned Anuruddha on his difficulties in obtaining liberation. Anuruddha explained that he had reached a higher state of concentration in which he perceived an inner light and radiance but that the vision of light and radiance disappeared very soon and he did not understand the reason. Describing from His own experience the Buddha then explained the eleven imperfections or hindrances that may arise and how to overcome them. Anuruddha followed the Buddha’s advice and developed further and further in refined meditative perceptions. He did not, however, reach Arahanthship. One day Anuruddha visited Sariputta and said, "Brother Sariputta, with the divine eye I am able to perceive a thousand-fold world systems. My energy is strong, my mindfulness is alert and unconfused, my body is collected and unified. Yet my mind is not freed without clinging from the defiling taints". Sariputta replied, "When you think, Brother Anuruddha, that with your divine eye you can see a thousand-fold world systems, that is self-conceit. When you think of your strenuous energy, your alert mindfulness, your calm body and your concentrated mind, that is agitation. When you think your mind is still not liberated from taints, that is scruples in you. Discard these three things. Do not pay attention to them. Instead, direct the mind towards the deathless." Anuruddha again went into solitude and directed his mind in earnest to remove these obstructions. The Buddha, perceiving that Anuruddha was close to enlightenment but that he needed further instruction, appeared before him in a form made by mind. The Buddha’s instruction to Anuruddha on the non-diffused helped him reach perfection. An hour after the attainment he proclaimed the Theragatha Verses Because of Anuruddha’s development of the divine eye the Buddha declared that he was foremost among the monks who had developed the divine eye. Anuruddha had aspired to be foremost in the development of the divine eye one hundred thousand world cycles ago, at the time of the Padumuttara Buddha. On seeing the Buddha Padumuttara appoint one of His monks as foremost in the divine eye and being inspired by the character and qualities of the monk, Anuruddha decided that he would like to have such a position under a future Buddha. With this in mind he performed many meritorious deeds and aspired to be foremost in the divine eye under a future Buddha. The Padumuttara Buddha, seeing that Anuruddha’s aspiration would be fulfilled, announced that he would be foremost in the divine eye at the time of the Gotama Buddha. After the passing away of the Padumuttara Buddha, Anuruddha approached the monk and asked him what meritorious acts he should perform to attain such a position. The monk then instructed him to light many lamps in the shrine that held the relics of the Padumuttara Buddha and to aspire that as these lamps dispelled the darkness, shedding light to the surrounding area so that others could see, may he develop the divine eye to view the many world systems and divine beings. The Theragatha states that at the time of the Buddha Kassapa, Anuruddha had lit butter lamps to honour the grave of the Kassapa Buddha and had renewed his aspiration. These and many other meritorious acts that Anuruddha performed led to the fulfilment of his aspiration at the time of the Gotama Buddha. Twenty-three accounts of Anuruddha’s past lives have been documented in the Jataka (birth stories of the Buddha). Fifteen of these births were in the celestial realms, thirteen of which were as Sakka, the leader of the Tavatimsa heaven. It was Anuruddha as Sakka who dressed up as an old Brahmin to test the Bodhisatta further by asking for His wife, the princess Maddi, in the Vessantara Jataka. Twice as Sakka, Anuruddha saved the Bodhisatta’s life when He was in danger. It was also Anuruddha as Sakka who showed the Bodhisatta the celestial and hellish worlds in the Guttila Jataka. In the seven earthly past life stories he was often an ascetic. Only one past life story documents birth as an animal (wood pigeon). Anuruddha’s strength of character, his loyalty and his compassion to others are illustrated over and over again in these stories. In many births he had been of help to the Bodhisatta. The Theragatha also documents some of his former lives. Anuruddha, who could see into his past births, described some of them in Theragatha. Anuruddha outlived the Buddha and was instrumental in ensuring that the wishes of the divine beings were met at the Buddha’s funeral. When the Buddha passed away Maha Brahma (the Brahmin creator God) and Sakka (ruler of the Tavatimsa Heaven) honoured the Buddha in verses evoking the law of impermanence to console the grieving Brahmas and Devas. The third to speak was Anuruddha, who consoled the grieving with the following words: "No movement of breath, but with steadfast heart, Desireless and tranquil comes the Sage to His end. With heart unshaken by any painful feelings, Like a flame extinguished, His mind released." Anuruddha also encouraged and helped Ananda to attain Arahanthship prior to the First Sangha Council. Anuruddha was in charge of the Angutttara Nikaya at the first council. He passed away at Veluva in the Vajjian land . ----